Their abominations

Before CHRIST

I Or, head tires.

:

18 Say unto the king and to the about 602. queen, Humble yourselves, sit down for your principalities shall come down, even the crown of your glory. 19 The cities of the south shall be shut up, and none shall open them : Judah shall be carried away captive all of it, it shall be wholly carried away captive,

upon.

20 Lift up your eyes, and behold

them that come from the north: where is the flock that was given thee, thy beautiful flock?

21 What wilt thou say when he + Heb. visit shall † punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail ?

22 ¶ And if thou say in thine e Chap. 5. 19. heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and

& 16. 10.

Or, shall be thy heels || made bare.

violently taken away.

23 Can the Ethiopian change his skin, or the leopard his spots? then + Heb. taught, may ye also do good, that are accustomed to do evil.

20.

where is the flock that was given thee,] Judah seems here to be addressed as a person, being asked with a sarcastical sneer what was become of all the numerous multitudes, which God had given her formerly, constituting, like flocks of sheep, the national wealth and glory? Dr. Blayney.

21.-for thou hast taught them to be captains, &c.] Some have understood the alliances, contracted heretofore with the Assyrians by Ahaz, and the conduct of Hezekiah towards the ambassadours of the king of Babylon, to be here alluded to, as having paved or prepared the way for the future invasion of the country by the Chaldeans. But I rather think the irreligious and wicked manners of the people are principally designed; which put them out of the protection of Almighty God, and rendered them an easy conquest to any enemy that came against them. Thus they taught their enemies to oppress and to be lords over them; against whom, but for their own faults, they might have maintained their security and independence. Dr. Blayney.

22.- —are thy skirts discovered, and thy heels made bare.] Thine enormous crimes deserve no less punishment than that of captivity; when thou shalt be carried away unto a strange country, stripped and bare, without any covering to thy nakedness; for such was the barbarous cruelty of conquerors to their captives: see Isa. iii. 17; xx. 4; xlvii. 3; Lam. i, 8; iv. 21; Nahum iii. 5. W. Lowth.

23. — then may ye also do good, &c.] The meaning of this is, that they who are accustomed to do evil will find the work of repentance and reformation to be, not indeed impossible, but extremely difficult. The genius of sublime and figurative language requires such lively expressions, and describes things which are hard to be accomplished as quite impossible. That the words are to be thus understood appears from the whole chapter, which contains terrible denunciations against the Jews, of evils which should come upon them for their impiety.

the cause thereof.

Before CHRIST

24 Therefore will I scatter them as the stubble that passeth away by about 602. the wind of the wilderness.

25 This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.

26 Therefore will I discover thy skirts upon thy face, that thy shame may appear.

27 I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?

CHAP. XIV.

1 The grievous famine 7 causeth Jeremiah to

pray. 10 The Lord will not be intreated for the people. 13 Lying prophets are no excuse for them. 17 Jeremiah is moved to complain for them.

+ Heb. after when yet?

These threats are mixed with exhortations to repentance, and then follow the words, "Can the Ethiopian" &c.; which must not therefore be taken as a declaration that they could not possibly repent: for then the Prophet ought not to have pressed them in the same discourse to amend their ways, and to give glory to the Lord, before He caused darkness, and before their feet stumbled, that they should fall to rise no more. Dr. Jortin. 24. the wind of the wilderness.] See Bp. Lowth's note on Isa. xxi. 1.

25.thy lot, the portion of thy measures from me,] Or, "of thine inheritance," as the Chaldee paraphrase explains it. The expression is taken from the division of the land of Canaan, by line or measure. W. Lowth. trusted in falsehood.] In false gods, who cannot help men in their troubles. See chap. x. 14. W. Lowth."

Chap. XIV. It may be presumed, that this prophecy was delivered in the beginning of Jehoiakim's reign, not long after the foregoing. The six first verses of this chapter foretel great distress that should be occasioned in Judah by means of a long drought. The Prophet in the name of the people makes a confession of sins, and supplicates the Divine mercy, ver. 7-9. God declareth his resolution to punish, and will not be entreated, ver. 10-12. Jeremiah complains of false prophets, who amuse the people with contrary predictions; God disclaimeth them, and threatens both them, and the people who listen to them, with sword and famine, ver. 13-18. The Prophet renews his supplications in the people's name and behalf, ver. 19, to the end of the chapter. Dr. Blayney.

Ver. 1.

concerning the dearth.] Or, "the drought:" so the word is rendered by the Greek, Chaldee, and Syriack versions; and so it is rendered by our translators also in chap. xvii. 8. The Hebrew word signifies restraint; that is, "when the heaven is shut up, that

A grievous dearth. The Lord will

Before CHRIST

Before

is

gone up. 3 And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.

4 Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads.

5 Yea, the hind also calved in the field, and forsook it, because there was no grass.

6 And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass.

7¶O LORD, though our iniquities testify against us, do thou it for thy name's sake for our backslidings are many; we have sinned against thee. 8 O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night?

9 Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, art in the

there is no rain," as the Scriptures express it, Deut. xi. 17; 1 Kings viii. 35. W. Lowth. That drought was a calamity incident to the land of Israel, and applied as a punishment for sin, may be seen from comparing Deut. xi. 17; xxviii. 23; 1 Kings viii. 35. Dr. Blayney. 2.-the gates thereof languish ;] The gates of cities, being places of publick resort, where the courts of justice were held, and other common business transacted, seem here to be put for the persons that meet there: as when we say, "the court is in mourning," we mean the persons that attend the court or king's palace. So by this passage we are to understand, that all the persons who appear in publick are dejected, and put on black or mourning, on account of the national distress. Dr. Blayney. Or, that they look black and ghastly, and cast themselves down upon the ground out of grief and despair. Compare chap. viii. 21; xiii. 18. W. Lowth.

3. - their little ones] The meaner people. Bp. Hall. The younger members of their family, or their children. Dr. Blayney.

to the pits,] Or, "to the cisterns." Jerusalem was supplied with water by two lakes or pools, called "the upper pool," and "the lower pool;" see Isa. vii. xxii. 9; whence the water was conveyed in cisterns for the use of the city. W. Lowth.

3;

they were ashamed and confounded,] At the disappointment. W. Lowth. See Job vi. 20.

- covered their heads.] See note on chap. ii. 37. 4. Because the ground is chapt,] See note at Ps. cxliii. 6. The Prophet, by speaking of ploughmen, shews that he is speaking of the autumnal state of those

about 601.

called upon

10 Thus saith the LORD unto Heb. thg this people, Thus have they loved to name is wander, they have not refrained their us. feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.

a

11 Then said the LORD unto me, Pray not for this people for their good.

12 When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence.

13¶Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you + assured peace in this place.

14 Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.

15 Therefore thus saith the LORD concerning the prophets that prophesy

countries: and if the cracks are so deep from the common dryness of their summers, what must they be when the rains are withheld, as in the present case, beyond the usual time? Sir J. Chardin.

5.-forsook it,] Namely, what she had just calved; (Dr. Blayney;) to seek for sustenance in some other place. W. Lowth.

6.-they snuffed up the wind like dragons;] They sucked in the air for want of water to cool their internal heat. Bochart observes, that the comparison to dragons or great serpents is very just; for Ælian describes these animals as standing daily for some hours with their heads erect and their mouths wide open towards the sky, and drawing in the air. Bochart adds, that the eyes of the wild asses are properly noticed, as being by nature extremely sharp-sighted. But for want of nourishment these must fail and be exhausted. Dr. Blayney.

7.- do thou it for thy name's sake:] Deal not with us according to our deservings, but so as not to give occasion to strangers to speak evil of thy name, to question thy power, wisdom, or goodness. So God says, Ezek. xx. 9. 14. 22. 44, that amidst the various provocations He had received, He had still acted uniformly upon that principle. Dr. Blayney.

8. why shouldest thou be as a stranger in the land,] Thou that wert wont to dwell and continue among thy people, why shouldest thou now be as a stranger that passes through the land, and lodges there a night, and away? Bp. Hall. As one who, having no permanent interest in the land, is little concerned for its welfare. Dr. Blayney.

15. Therefore thus saith the Lord concerning the pro

in my name, and I sent them not, about 601., yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be con

I Or, make merchandise against a land, and

men ac

knowledge it

not.

ch. 5. 31.

18 If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest || go about into a land that they know

not.

19 Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is no

phets &c.] The ministers of the Lord ought seriously to reflect upon what is here said of the crime and punishment of those false prophets, who promised peace to the Jews at the very time their ruin was approaching; that it may be a warning to them never to flatter sinners, nor lull them into security; but to speak always with zeal and sincerity what God has commanded. And the people ought likewise to learn from hence to hearken diligently to those who declare the truth to them sincerely and without flattery. Ostervald. 17.- the virgin daughter of my people] Those cities are called ". virgins" which never came into a conqueror's hands. In the same sense the Prophet here calls Jerusalem "a virgin," because she had been hitherto under God's immediate protection, and preserved by Him from all attempts of her enemies: compare Amos v. 2. The dissolution of a government or body politick is called a "breach," by way of allusion to the breaking or disjointing of the limbs of a human body: see chap viii. 21; Lam. ii. 13. W. Lowth.

18.-both the prophet and the priest go about] Or, wander "into a land that they know not." The priests and prophets confirmed the people in their corruptions and impenitence, thereby seeking to advance their own interest and authority; see chap. ii. 8; v. 31. To which sense the marginal reading renders the former part of the sentence thus, "The prophet and the priest make merchandise against a land;" and now they receive the reward of their prevarications, by going into captivity with those they have misled. See ver. 15. W. Lowth.

21.- do not disgrace the throne of thy glory:] Jerusalem is called the "city of God," Ps. xlviii. 1; lxxxvii. 3; as He was in a peculiar manner the King of the Jews, and this was his royal city, or chief seat of his

healing for us ? e looked for peace, and there is no good; and for the time about 601. of healing, and behold trouble!

e Chap. 8. 15.

20 We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against Dan. 9. 8. thee.

21 Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. 22 Are there any among the vanities of the Gentiles that can cause rain? or can the heavens_give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.

The utter rejection and manifold judgments of the Jews. 10 Jeremiah, complaining of their spite, receiveth a promise for himself, 12 and a threatening for them. 15 He prayeth, 19 and receiveth a gracious promise.

HEN said the LORD unto me,

f Ps. 106. 6.

14.

11, 12.

aThough Moses and Samuel a Ezek. 14. stood before me, yet my mind could b Exod. 32. not be toward this people: cast them i sam. 7. 9. kingdom: see chap. iii. 17. But the words are chiefly to be understood of the temple; and the Prophet beseeches God not to give that up to be profaned by infidels; the place which He had chosen for his peculiar residence; where He sat between the cherubims as upon a throne: see the note upon Isa. lxvi. 1. W. Lowth.

Chap. XV. To the supplication at the close of the preceding chapter God replies by declaring, that not even the intercession of his favoured servants Moses and Samuel should divert Him from executing his purpose of vengeance against Judah, which is denounced in terms of great severity, ver. 1-9. At ver. 10, Jeremiah breaks out into a passionate exclamation, on account of the odium and persecution that was brought upon him. God reproves him for speaking slightingly of the Divine aid, the benefit of which he had already experienced; and threatens him with the loss of his fortunes, as a punishment for his sins, ver. 11-14. The Prophet deprecates the ill effects of God's displeasure, representing the cheerful readiness with which He had obeyed the Divine call, and the continual uneasiness he had felt in contemplating the melancholy subject of his commission, ver. 15-18. Assurances of protection and security are renewed to him, on condition of obedience and fidelity on his part, ver. 19 to the end. Dr. Blayney.

Ver. 1. Though Moses and Samuel stood before me, &c.] Moses obtained pardon for the people after their sin of making the golden calf, Exod. xxxii. 34; and again, after their despising the promised land, Numb. xiv. 20: Samuel's intercession prevailed for their deliverance out of the hands of the Philistines, 1 Sam. vii. 9: and these two persons are mentioned together,

2 And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are Zech. 11.9. for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity.

e Lev. 26. 16. + Heb. families.

+ Heb. I will give them for a removing. f Deut. 28. 25. ch. 24. 9. g 2 Kings 21.11.

e

3 And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy.

4 And I will cause them to be fremoved into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem.

5 For who shall have pity upon thee, O Jerusalem? or who shall be+ Heb. to ask moan thee? or who shall go aside † to ask how thou doest?

of thy peace?

8.

6 Thou hast forsaken me, saith the LORD, thou art gone backward: there

as remarkably prevalent by their prayers, Ps. xcix. 6. But here God saith, that, if these very persons were alive, and in that near attendance to Him, which they formerly enjoyed, (for that is the import of the phrase "to stand before Him," see ver. 19; chap. xviii. 20; Deut. x. 8; 1 Kings xvii. 1;) yet even their prayers should not avert his judgments from his people: compare Ezek. xiv. 14. W. Lowth.

2.-for death,] It is obvious from the foregoing enumeration, that death here means the pestilence. See chap. xiv. 12. Dr. Blayney.

4. And I will cause them to be removed into all kingdoms of the earth,] Several Jews were carried captive into other countries, besides Chaldea; see note on chap. xii. 14; others turned voluntary exiles, to avoid the miseries they saw coming upon their country; see chap. xl. 11. The words here are taken out of Deut. xxviii. 25 where Moses threatens them with a general dispersion over the world, which received its utmost completion after the destruction of Jerusalem by the Romans. W. Lowth.

6.-1 am weary with repenting.] When God suspends the execution of his judgments, He is said to repent of the evil" He had threatened: see chap. xviii. 8. This He had done so often, that He is represented as a man whose patience is at last quite tired out, it being to no purpose to withhold his hand any longer from striking. Compare Isa. xliii. 24; Hos. xiii. 14; Mal. ii. 17. W. Lowth.

7. And I will fan them with a fan in the gates of the land;] I will toss and scatter them in all the defenced eities of the land, as corn is shaken and dispersed in the winnowing. Bp. Hall.

8.- against the mother of the young men] The nation in general is called "the mother" of each Jew in particular; Isa. 1. 1; Hos. ii. 2-5; or, as Lowth thinks, Jerusalem. Abp. Secker.

manifold judgments of the Jews. fore will I stretch out my hand against Before thee, and destroy thee; I am weary about 601. with repenting.

CHRIST

7 And I will fan them with a fan in the gates of the land; I will bereave them of || children, I will destroy Or, my people, since they return not from dear. their ways.

whatsoever is

-a spoiler] Nebuchadnezzar king of Babylon is undoubtedly here designed. In the margin, the preceding word is rendered a young man :" this would very properly characterize the same person. For Josephus cites from Berosus, the Chaldean historian, a passage to the following purport; "that Nabopollassar king of Babylon, hearing that the provinces of Egypt, Cole-Syria, and Phenice had revolted, and being himself infirm from age, sent a part of his forces under his son Nebuchadnezzar, then in the prime of youth, by whom these provinces were again reduced." This was the expedition said to have been undertaken by him in the third year of Jehoiakim king of Judah: in the course of which, after having defeated the Egyptian army at Carchemish, he laid siege to Jerusalem, took, and plundered it, carrying away much spoil and many captives to Babylon. See chap. xlvi. 2; Dan. i. 1—3; 2 Kings xxiv. 1. Dr. Blayney.

9. She that hath borne seven] "Seven" is put for many: and the multitude of the inhabitants or children of Jerusalem, the mother city, is here alluded to. Dr. Blayney.

10. - that thou hast borne me a man of strife &c.] The Prophet here complains of the opposition he met with from his countrymen for speaking unwelcome truths, which had occasioned him so much uneasiness, as if he had engaged in the most invidious of all occupations, and the most likely to engender strife, that of lending and borrowing upon usury. Dr. Blayney.

The Jews were forbidden to take usury of their brethren, Deut. xxiii. 19; especially of the poor, Exod. xxii. 25; which was thought so great an oppression, that it made the man who was guilty of it hated and cursed by every one. The Prophet saith, this was just his own case, every body was his enemy for delivering those messages which he had received from God. W. Lowth.